Kawthari said p 188 of his Taneeb : “ The strangeness from these pious pure is taking easy the matter of Qazf ( slandering) Shani’ in which one can not think of bringing proves, with their knowledge of Allah’s hukm for Qazf, and this is only because of their little religion and lack of intelligence”

Then he accused in his majalis Hafiz ibn Hajar of following prostitutes and once he followed one and when she uncovered face then she was an old woman.

Also he accused Khateeb of drinking wine p 11 of Taneeb quoting from strange book : “ Mu’jamul Adibaa”.

He also quoted a long story in his Taneeb p 12 from Sibtu ibnul Jawzi from his book “ Al Miratu Zamani fi Tarikh A’yani” telling that Khateeb was doing homosexuality and pedophilia with boys.

Ghumari said : this story is nothing except a lie, that one rejects from first time, and they do not remain except in books of the Ustaz ( Al Kawthari) witnessing of his Qazf shameless…Is there a majnoon reaching his level of junoon making himself famous for fisq…he makes his nafs enter in rooms of liars, expanding fahishah among believers… it is not suitable for anyone believing in Allah and in last Day to attack the honor of any Muslim like that, what about Imam from Aimah of muslimeen ?”

Kawthari and Anas ibnu Malik

Ghumari said that when Kawthari could not find any defect in hadeeth of saheehayn that Prophet saw ordered people from Akl and Uraynah to drink urine of camels, then to defend his madhab, he went on to say that Anas ibn Malik lost memory when he became old, so he weakened the narration.

Kawthari said p 107 from his Nukat : “ Then Abu Haneefah, if he was considering Sahabah ‘Adil, but he did not claim their being protected from mistakes from which human can not be protected…as little memory, and forgetting because of Umiyati ( not reading) or being old, and there is no doubt that Anas ibn Malik lived a long life among Sahabah, and there is nothing forbidding that some problems/gaps occurred to his memory, as it is the case of human”

In narration of Tirmidhi, Anas ibn Malik told this to Hajjaj after this one asked what was the most severe punishment given by the Prophet saw, so Al Kawthari said that if Anas has his senses, then he would not help this Thalim.

And Ghumari answered all these doubts

Now in all narrations of Bukhari and Muslim, Anas ibn Malik told that without mentioning that to Hajjaj, so there is nothing preventing he narrated this hadeeth before when young, and also when he was old at time of Hajjaj.

Secondly, one should not hide knowledge, so if Hajjaj misuses this knowledge, then Anas is not responsible.

Thirdly how many old people do not lose memory, especially for Anas, for whom Prophet saw made du’a for his long age and chidren as in Adab Mufrad of Bukhari and otherts, declared saheeh by Ibn Hajar in Fath.

Also some ghulat from Hanafiyah mentioned that Abu Haneefah met Anas ibn Malik and listened from him in old age.

Ghumari said : “ And this is nothing except playing with the religion, and a war with Hujjah Nasi’ah, and with Daleel Qati’ maqbool, and pure rejection of the Sunnah of Rasoolillah saw”

Then Ghumari said : “ I swear by Allah, without being Hanith, that if Allah sent Prophet saw again and he told him that Abu haneefah was mistaken, then you would make kufr of it, and you would reject his risalah, as you are rejecting now the sharee’ah and the Sunnah with this shameful game”

Another Ta’n in Anas, in Nukat of Kawthari p 77, where Kawthari rejected the hadeeth from Saheehayn from Anas that Prophet saw freed Safiyah, and married her, and made her freedom the Sidaq ( Mahr).

Kawthari said : “ When Anas did not know whether Prophet saw gave her Mahr, then he said : He made her nafs as Mahr, this is why Abu tayib At tabari, ibnul Murabit said that the saying of Anas is from himself”

Ghumari answered : this means he ( Anas) lied on the Prophet saw by imputing this hukm ghareeb to him, this kind of precipitation ( without knowledge) make someone loses ‘Adalah and thiqah from narrations, then Malediction on Thalimeen”

Then Ghumari said that in Ihqaqul Haqq Kawthari criticized this Abu tayib Tabari.

And he concluded about Kawthari : “ This man is not except majnoon from madness of ta’asub, he deserves to have pity on him or to be treated”

Ta’n of Kawthari on Ibn “Abbas and Abu Hurayrah

Kawthari said p 197 of his Nukat about the hadith reported by Ibn Abi Shaybah from ‘Ata that Mu’awiyah prayed one witr, and he was criticized for that, and ibn Abbas was asked about that and he said : he reached the Sunnah”

Kawthari answered : “ If this is saheeh from Ibn Abbas then it is considered as Taqiyah, as he was fighting him under flag of Ali”

Ghumari said : meaning he would lie on the Prophet saw on the Sharee’ah and religion, that Mu’awiah reached the Sunnah, and he was not believing that, rather he was thinking Sunnah is opposing this, and it is what Abu Haneefah thinks about three witr, and he tells people contrary to what he knows and he narrates from the Prophet saw and attributes him what he did not do !

Then Ghumari said : Look at this criminal with little religion…

While Kawthari said himself about such actions, imputing Taqiyah to Sahabah in his notes on “ Ath Thuyul” p 186 is breaking pillars of religion, where he said : “ And considering this from what is permitted ( by Syasiyah politics) without daleel is opening the doors of destroying pillars of religion”

Kawthari said in his Nukat p 150 about hadeeth of Abu Hurayrah in both Saheehayn that Prophet saw said : One should not forbid his neighbor to put piece of wood in his wall, then Abu Hurayrah said : why do I see you turning away from this ?, By Allah I will beat it on your shoulders”

Kawthari said : “ Abu Hurayrah was getting close to Marwan during his imarah in Medinah, and ibn Juwaini considered this saying of Abu Hurayrah as during the days of Marwan”

Then he said after : His saying : “why do I see you turning away from this” shows that people to whom Abu Hurayrah talked were not seeing this wajib, and they are from Sahabah and Tabieen, and it is far that these matters remain hidden from them, and the silence of one who remained silent towards the saying of the one who leans to Marwan ( meaning Abu Hurayrah) does not mean they agreed with him, and sometimes the Ameer can be severe from mandoob when he sees people turning away from it, then Abu Hurayrah’s words are from this kind”

Then Ghumari answered : meaning he ( Abu Hurayrah) did tashaddud in mandoob matters, and attributed to the Prophet saw what he did not say, and lied on him… May Allah’s curse be on this taqleed that leads to such levels. And he ( Kawthari) rejected the Sunnah of Ish’ar of camels for Hajj because Ibn Abbas, Aishah, Miswar ibn makhramah were only to report this from the Prophet saw, and he thought that tafarud ( being alone) from these is not enough to establish this Sunnah that Abu Haneefah did not like, as they are not amen in reporting this when it contradicts opinion of Abu Haneefah.

He said p 26 of his Nukat : and only a little group did report hadeeth of Ish’ar. Ibn Abbas reported it and the words of hadeeth are what we mentioned, and Msiwar ibnul makhramah narrated this, and in his hadeeth there is mention of Ish’ar without mention of expression used, then Miswar even if we do not make inkar of his Fadl and Fiqh, but he was born two years after Hijrah, and Aishah narrated this”

Ghumari answered : Meaning they are not enough and not maqbool, their narrations are mardood, it will not be a hujjah on Abi Haneefah, and it is not correct to accuse him of opposing Sunnah with this.

Ta'n on Malik

About Imam Malik, Kawthari said p 116 of Taneeb : “ The big Qudama of Malikiyah have three opinions towards such sayings of Malik” and after mentioning them he said : “ And it is clear from that that these sayings, if they are proven from what is attributed to him ( Malik), then the one who says that is a Mujrim ( criminal) and how is the criminal made taqleed in his crimes ?”

Then Ghumari quoted that Kawthari said in Taneeb p 27 that Imam Malik was making mistakes in Arabic while speaking from narration of Asma’I, then on p 54 of Taneeb, Kawthari told that this Asma’I was accused of lying when it came to narrations of Asma’I blaming Abu Haneefah.

Ghumari said : “ Then Asma’I is Kazzab when he quotes on Abu Haneefah and his companions, and thiqah when he narrates about Malik ”

Then Kawthari said in p 172 of his Nukat : This hadeeth that was reported by Malik, then it is declared saheeh for those who consider Malik to be thabit”

Ghumari answered : meaning Malik would be mukhtalaf in being Thiqah and Thabat, and one who turns to think he is thiqah, then he takes daleel from that, and the one not, then no. This is the muntaha of disrespect, and little shame showing his little religion rather lack of religion. We ask Allah protection from the misguidance of taqleed, By Allah it is a great test and a great calamity…similar to this disrespectful criminal towards Islam.

Ta’n on Shafii

Kawthari made fun of Imam Shafii on p 23 and after for his having two sayings, then he mentioned a lie that a student traveled to take ilm from Shafii and when he came back, and a man asked him : is there a doubt about Allah ?, and the student answered : there are about this two sayings of Shafii.!!!

Kawthari denied Imam Shafii to be a Qureyshi, he declared saheeh the fabrication that a man of this Ummah named Muhammad ibn Idrees would be more harmful than Shaytan.

On p 28, he accused Imam Shafii of rejecting half of the Sunnah, and they are hadeeth mursal.

Ta’n on Ahmad

Kawthari said p 141 on his Taneeb : “ And there are not few among Fuqahah who did not agree to put sayings of Ahmad among sayings of Fuqahah as he is a muhadith ghayr Faqih for them”

Kawthari and Mursal

Kawthari said in Ihqaqul Haqq p 28 : “ And opposition of Athar is lazim for the one who rejects Mursal acted upon, and it is half of the Sunnah, and rejection of mursal is an innovation that started after 200 years”

He said in introduction of Nasb Ar rayah p 27 : “ There is no doubt that neglecting to take from mursal, especially mursal from kibar tabieen is leaving half of the Sunnah”

He blamed Shafii in his Ihqaqul haqq p 27 : “ And Abu Haneefah was not permitting eating flesh of the animal on which tasmiyah was left on purpose, nor nikah of a man with the daughter created from his water ( in zinah), and he was not leaving action on mutawatir Sunnah, nor maraseel that were acted by the Fuqahah of this Ummah before 200 years until it was rejected”

Ghumari said : Then he rejected many mursal, and affirmed they are not hujjah. He rejected the mursal of ‘Ata : That Prophet saw was giving Khutbah and he said to people to sit, and Abullah ibn Masood heard this while he was on the door, he sat and he said : O Abdallah, enter”

He ( Kawthari) said in his Nukat p 201 : “ And in all cases, this is a mursal khabar, Ata did irsal, and the khabar is not salih except with Muttasil sanad exempted from all defection”

And he rejected the mursal of Sha’bi that Prophet saw did rajam of a jew and woman jew, and he said in p 10 of his Nukat after rejecting all agreed upon hadeeth on this topic : “ and the last khabar is mursal”

On p 28 he rejected mursal of Hilal ibn Yasaf.

On p 54 he rejected mursal of Zuhri about return or woman to his kafir husband after he becomes muslim with first nikah.

on p 84, he rejected mursal of Hassan : “ one who kills his slave we will kill him…” saying : “ Hassan did irsal, and kalam on his mursal is known, and Taylasi added Samurah after Hassan, so it would be Muttasil for ibnul Madini, but majority of Ahlul Ilm despair of narration of Hassan from Samurah, and Shubah and ibn Ma’een said : Hassan did not listen from Samurah”

Ghumari said about Mursal : “ That is Hujjah for Abi Haneefah and its rejection is an innovation that started after 200 H”

P 133, Kawthari rejected the mursal of Sha’bi about killing of the one who insults Prophet saw saying : “ As for two khabar here, the first is mursal and second, meaning hadith ibn Umar, being mawqoof, it is majhool, so it is not Hujjah”

He rejected Mursal of Mujahid and Tawoos on cutting hand of thief with gift from one who was stolen, he said p 163 : “ These two hadeeth are mursal with ikhtilaf in words and meaning”

He rejected the mursal of Sa’eed ibn Yassar in Muwatta that Prophet saw prayed witr on camel, and he commented p 165 : “ As you see it is mursal".

He rejected the hadith of Qays ibn Amr that is mawsool in Qadha of Sunnah of Fajr after Salah Subh as some narrators narrated it in a mursal way, and he also rejected mursal of ‘Ata on this topic and he said p 178 : “ Although the hadith of Qays ibn Amr is reported by Abu Dawood with this sanad” then he said : “ And Abdu Rabihi and Yahya son of Sa’eed narrated this hadeeth in a mursal way” and he said after : “ And the hadeeth of ‘Ata is mursal”

He rejected hadith forbidding prayer between graves with many weak reasons among them : the khabar of Hassan is mursal.

And he said on p 180 : "The khabar of Amr ibn Yahya from Hakim and Tirmidhi is ma’lool because of irsal of Thawri”

And he rejected the hadeeth about raising voice for Ameen because Alqamah ibn Wail did not listen from his father, so the hadith is mursal.

He rejected the hadith of ibn Abi Laylah about Qadha of Sunnah of Thuhr on saying p 214 : “I say : the first is mursal”

And he rejected the hadith of Abu Hurayrah reported in Muwatta and two Saheeh from many way : If one finds his property in a man that becomes muflis, then he is more rightful” and he said p 238 : “ Malik narrated in a mursal way”

And he did not consider that it is mawsool, not mursal in two saheeh, so irsal would be a reason of weakening even if other do report it mawsool.

And he rejected the hadith : There is no right for the ‘irq Thalim, saying in Ihqaqul Haqq p 48 : “ Reported by Nassai, Tirmidhi, Abu Dawood and others, some narrating it mawsool way and other mursal, and narrators of Muwatta agreed to narrate it in a mursal way, and it is not salih to take daleel from it on the base of Shafii because of the Sanad”

Ghumari answered : And you are Hanafi, and Abu Haneefah is not muqalid of Shafii in leaving ihtijaj from mursal, what do you have with base of Shafii, maybe Abu Haneefah was shafii when he rejected these mursal that are narrated in your books”

Kawthari and Majhool.

He said in his Nukat p 11 : “and similar is what happened for Ibn Jareer, rather there is majhool in it, so we do not take ihtijaj from it”

P 254 he said : “ the hadeeth of Abu Hurayrah in ibn Hazm, its sanad is majhool”

On p 257 : And Aktal narrator from Suwaid is majhool”

Ghumari said : From the greatest strangeness, and shocking action ghareeb, the extreme disrespect, the end of treachery in heart of realities, and destruction of Sharee’ah’s existence, what bring curse on one who does it, he made the ibham ( not knowing who it was) of questioner to the Prophet saw from Majhool, whose narration is not accepted, and whose khabar is not taken as prove.

He said p 57 of his Nukat in trying to weaken the agreed upon hadeeth from a group of Sahabah : “ A man came to the Prophet saw and said : I cut hair before sacrifice, and he said : Do sacrifice there is no haraj ( problem), he said : I did sacrifice before rami ( stoning), and he said : do rami there is no haraj”

Kawthari said : “ I say : These people asking in these narrations are majhool, and in narrations recorded in Saheeh and Sunnan, there is no mention of any famous Sahabi”

Ghumari said : This is the worst of disrespect, a crime, little shame, a little religion…mockery of religion, belittling Sharee’ah of Saydil Mursaleen, this is by Allah the greatest daleel that the heart of the man saying this is free from Iman, and he is a shaytan send to play with religion, and this is greatest prove on truth on what we said many times, that he is prepared for kufr of Nabi saw and rejecting his sayings if it leads to mistake of Abu Haneefah. And this is, as you can see breaking ijma of muslim intelligences…because the intelligence necessarily decides that there is no entering of ibham of questioner and ignorance of them in narrations, because they are not narrators…”

And Kawthari himself said p 129 : “ I say, in first hadith there is a sahabi majhool, nut jahl of Sahabi is not defective for jumhoor”

Ghumari said : the questioner can be Abu Bakr or Ali or Salman or Abu Zar or their similar from big Sahabah. This is by Allah, a great Buhtan, and Fujoor after all fujoor, and this cannot come from except someone Allah blinded his heart, and destroyed his vision …”

Then Kawthari did ihtijaj for his madhab with majhool narrators

Ghumari said : “Majhool is hujjah when it is in accordance with the opinion of Abu Haneefah, Nabi of A’jam and Prophet of ghulatul Mubtadi’ah”

Kawthari to justify his madhab that woman doing apostasy is not killed brought on p 227 of his Nukat a narration of Tabarni in Kabeer and there is one narrator above makhool that is Ibn Abi Talha Al Ya’muri.

Ghumari said : “The shaykh of Makhool in this lie to the Prophet saw is majhool, we do not know who he is. But when it is in support the opinion of Abu Haneefah…then it is maqbool, although there is also in the sanad weakness” Halabi said : Fazari, he is Muhammad ibn Ubaydillah Al Arzami : matrook.

Kawthari said in his taneeb p 142 : “ Muhammad, meaning ibnul Hassan, said that Abu Haneefah told him, that a man told him from Muhammad ibnul Hanafiyah : “‘Aqeeqah was in Jahiliyah, and when Islam came it was finished” Muhammad said : we take from this and this is the saying of Abu Haneefah”

Ghumari said that Kawthari mocked Shafii and criticized him for saying : “ A thiqah reported me that”, while his Imam worshiped ( Ma’bood) said : “ A man narrated us” and Kawthari said about term of Shafii that narrator remains majhool despite Imam Shafii saying he was thiqah.

Majhool Tabieen

Kawthari said in Ihqaqul Haqq p 34 : “ And from kibar Tabieen, if a thiqah narrates from them without jarh, then he is maqbool for narrations”

And Kawthari weakened many kibar from Tabieen as Ikrimah mawla ibn Abbas.

About the hadeeth that Prophet saw retruned his daughter to Abil ‘As after two years with first nikah, because of Ikrimah, and he said : “ And Ikrimah, kalam on him is a lot”

And he rejected hadeeth of the Tabi AberRahman ibn Mas’ood about approximation, and he said p 101 : “ And third hadith, there is AberRahman ibn Mas’ood, and he is majhool, Dhahabi said : he is not known” So here there is no jarh on this bid Tabii, then why weakening him ?

He rejected hadeeth of Bishr ibn Mihjan Dayli, from his father about one praying nafl being one praying fardh, and he said p 79 : “ This Bishr has been mentioned by Ibn Hibban in “ Thiqat” with his rule on tawtheeq of majaheel, and ibn Qattan said : his condition is not known” Why Kawthari does not follow his rule about kibar tabieen not being majrooh ?

And he rejected the hadith if Abu Umayr Abullah ibn Anas Tabii about praying Salatl Idd second day and he said p 89 : “ Abu Umayr Abdullah ibn Anas, Ibn Hibban mentioned him his Thiqat according to his known methodology, but Ibn Abdil barr said : Majhool, we do not take prove from him”

He rejected the hadeeth of Simak from Qaboos ibnul Mukhariq and they are both Tabii from Lubabah bintul Harith about thrwing water on urine of youn boyes and washing for urine of girls. Kawthari said : “ Qaboos is ony declared thiqah by ibn Hibban according to his method of tawtheeq of majaheel, when no jarh reached him, and this is ghayah of tasahul ( being easy)”

And Ghumari gave many other exemples of kibar Tabieen that were weakened by Kawthari, while Aimah said they were majhool, so if there were no jarh, Kawthari should have declared them saheeh.

In p 134 of Manar Al Muneef with Ta'leeq of Abi Ghuddah, Abu Ghuddah quoted from Haythami : " Ibn 'Adi and others declared him thiqah, and other narrators are narrators of two saheeh"

While Haytami said : " Ibn 'Adi and others declared him thiqah, but there is weakness in him, and other narrators are narrators of two saheeh"

Why did he erase : "but there is weakness in him" ( fihi Da'fun) ?

Except to show that Ibnul Qayem was wrong in weakening this hadeeth, and Haytami said contrary to him, so Abu Ghuddah was the same as his teacher, except that he used other tactics, as he was living in Saudia and was head of ikhwan.

Bakr Abu Zayd mentionned many other clear tahreefat, omitting words from people of jarh and ta'deel so to decieve readers...

Also some Ta'n on Imam Bukhari, as many ghulat from Ahnaf do...

And Allamah Abu Zayd mentionned many tahreefat of Ali Sabooni, and some known tahreefat of Deobandi, Athami, Mahmoodul hassan, and others

May Allah protect us from the fitanh of Kawthariyah

Also you will find in Durul Mukhtar in introduction that Haskafi Al Hanafi claimed that when Prophet Issa aley salam will come back he will judge with Hanafi fiqh...

He also quoted the fabricated hadeeth that ABu Haneefah will be lamp of this Ummah and Muhammad ibn Idris will be more harmful than Shaytan...

So I do not think that ghulu of Ahnaaf is found in any other Madhab...

When Ibn Humam who was a Muhaqiq and he started to differ from madhab, then Ahnaf criticised him.

For instance Ibn Humam said like Shawafi that if a Zimmi insluts the Prophet (saw) then he should be killed while Hanafi Madhab says that his Thimah is not broken so he should not be killed...and in Bahru Raiq it is written from Qassim Qutlubagha that the heart of Moumin can lean to saying of Shawafi, but we do not take the views of our shaykh Ibn Humam that oppose the Madhab, as following it is Wajib...

So Mouqalid Ahnaf criticised Ibn Humam, Shah Waliullah, Luknawi and all Muahaqiq Ahnaf that ruled with hadeeth and left on some occasions their MAdhab.

These are words of Mahmdudul Hassan Deobandi in taqrir tirmidhi, published by Maktabah Rahmaniya lahore, p 49,

The book taqreer tirmidhi is in the beginning of Sunnan tirmidhi published by this deobandi maktabah and they have after the taqreer sunnan tirmidhi with other sharh from Anwar Shah Kashmiri and other.

But in the Taqreer it is said in chapter Buyu' on the subject on khyar majalis

" What is obtained is that the topic of khyar is among important topics and Abu Hanifa contradicted in it the majority and a lot of people from the first and later generations, they wrote rasail in refutation of his ( Abu Hanifa)'s madhab on this topic and maulana Shah Waliullah Muhadith gave tarjih in his rasail to the madhab of Shafi'i taking evidence from the ahadith and Nusus, and the same our shaykh ( Maybe Nanotwi ?) gave tarjih to his madhab and said the truth and justice in this topic is to give preference to Shafi'i and we are muqalid and it is wajib upn us the taqleed of our Imam Abu Hanifa. Allah knows best"

So deobandi are on thulm and batil, that is contrary to Haqq and Justice.

Opposing Allah's law, and nowdays they try to say we only make taqleed in matters where there is no daleel but we do not oppose Nusus ( which by the way is not taqleed as taqleed is accepting the saying of Imam without prove), we have hadeeth and you have also hadeeth, we give tarjih to some and you give to other, but here they don't have any daleel and there da'wah is only a lie for Awwam un Nass.

Imam Abu Hanifah said when the hadith is saheeh it is my madhab, and they say we are muqalid, his saying is Hujjah for us, Quran and Hadith are not Hujjah for us.

So these people are ennemies of Imam Abu Hanifah, ennemies of Saheeh hadith and ennemies of Islam.

So Mahmudul hassan Deobandi was shaykhul Hadeeth at darul Ulum deoband, so even if a hadeeth is saheeh, he will not rule by it, as hujjah for him is saying of Abu Haneefah and not saheeh Hadeeth.